What with the exorcisms and the coming and going of the tourists, the convent chapel was becoming too noisy for the whispered colloquies between Sœur Jeanne and her director. In the early summer of 1635 they began to meet more privately in an attic under the tiles. A makeshift grille was set up. Through the bars Surin gave his instructions or expounded mystical theology. And through the bars, the Prioress told him of her temptations, her combats with the demons, her experiences (already marvelous) in the course of mental prayer. Then in silence they would meditate together, and the attic became, in Surin’s words, “a house of angels and a paradise of delights,” in which both were favored with extraordinary graces. One day, while meditating on the contempt to which Jesus had been exposed during his Passion, Sœur Jeanne went into an ecstasy. When it was over, she reported, through the grating, “that she had come so near to God that she had received, as it were, a kiss from his mouth.”
And meanwhile what did the other exorcists think about all this? What were the opinions of the good folk of Loudun? Surin tells us that he “heard people murmuring: What can this Jesuit be doing every day with a possessed nun? I answered inwardly: You do not know the importance of the affair I am engaged on. I seemed to see heaven and hell all on fire for this soul, the one in love, the other in fury, each of them straining to carry her off.” But what he saw was not seen by anyone else. All that the others knew was that, instead of subjecting his penitent to the full rigor of the exorcisms, Surin was spending hours in private conversation, trying to teach her (in spite of her devils) to lead the life of Christian perfection.
To his colleagues, the attempt seemed merely foolish, all the more so as Surin was himself obsessed and in frequent need of exorcism on his own account. (In May, when Gaston d’Orléans, the King’s brother, came to see the devils, he had been publicly possessed by Isacaaron, who passed out of Sœur Jeanne’s body into Surin’s. While the demoniac sat calm, sane and ironically smiling, her exorcist rolled on the floor. The Prince, of course, was delighted; but for Jean-Joseph it had been another in the long series of humiliations to which an inscrutable Providence was subjecting him.) Nobody questioned the purity of Surin’s intentions or actions; but all regarded his conduct as indiscreet, and all deplored the gossip to which, inevitably, it gave rise. By the end of the summer the Provincial was being advised to recall him to Bordeaux.
Meanwhile the Prioress had had her full share of trials. In her new part, as the great contemplative saint, she was giving a performance which ought to have brought the house down. Instead of that, “Our Lord permitted that I should have much to suffer in my conversations with my sisters, through the workings of the devils, who tormented them; for most of them conceived a great aversion for me, on account of the change in my behavior and way of life, which they recognized in me. The demons persuaded them that it was the devil who had wrought this change, so that I might be in a position to pass judgment on their character and behavior. Whenever I was with them, the demons induced some of them to jeer at me and make fun of all I said and did, a thing which was most painful to me.” During their exorcisms, the nuns used to refer to their Superior as le diable dévot, the devout devil. Their opinion was shared by the exorcists.
Except for Surin, all the attendant Fathers were skeptical. It was in vain that Sœur Jeanne assured them that the great St. Joseph had obtained for her the gift of mental prayer, in vain that she modestly claimed to have been “raised by the Divine Majesty to the degree of contemplation, by means of which I received great illuminations, and Our Lord communicated himself to my soul in a special and private manner.” Instead of prostrating themselves before this walking fount of divine wisdom, the exorcists merely told her that this was the kind of illusion to which the possessed were peculiarly subject. Confronted by so much hardness of heart, the Prioress could only retreat, either into madness, or into the attic, with her dear, good, credulous Father Surin.
But even Father Surin was a trial to her. He was ready enough to believe all that she said about her extraordinary graces; but his ideals of sanctity were uncomfortably high, and his estimation of Sœur Jeanne’s character uncomfortably low. To confess that one is proud and sensual is one thing; to be told these home truths by someone else is another and very different matter. And Surin was not content with telling Sœur Jeanne what her faults were; he was forever trying to correct them. He was convinced that the Prioress was possessed by devils; but he was also convinced that the devils derived their power from the victim’s own defects. By getting rid of the defects one would get rid of the demons. It was therefore necessary, in Surin’s words, “to attack the horse in order to overthrow the rider.” But the horse found it most unpleasant to be attacked. For, though Sœur Jeanne had resolved to “go to God with perfection,” though she already saw herself as a saint and was pained when other people saw only the unconscious (or perhaps the all too conscious) comedian, she found the process of sanctification extremely painful and distressing. Surin took her very seriously as an ecstatic—and that was flattering; that was all as it should be. But, unfortunately for the Prioress, he took her still more seriously as a penitent and an ascetic. When she became too uppish, he snubbed her.
When she asked for showy penances—public confession of her sin, degradation to the rank of a lay sister—he insisted, instead, on the practice of small, inconspicuous, but unremitting mortifications. When, as sometimes happened, she played the great lady, he treated her as though she were a scullery maid. Exasperated, she took refuge in Leviathan’s proud anger, in Behemoth’s ravings against God, in Balaam’s buffoonery. Instead of resorting to exorcisms, which, by this time, all the devils thoroughly enjoyed, Surin ordered the infesting entities to whip themselves. And, since the Prioress always retained enough liberty and enough genuine desire for self-improvement to give her consent, the demons had to obey. “We can stand up to the Church,” they said, “we can defy the priests. But we cannot resist the will of this bitch.” Whining or cursing, according to their various temperaments, they swung the discipline. Leviathan was the hardest hitter; Behemoth, a close second.
But Balaam and, above all, Isacaaron had a horror of pain, and could hardly be induced to hurt themselves. “It was an admirable spectacle,” says Surin, “when the demon of sensuality inflicted the punishment.” The blows were light, but the screams were piercing, the tears profuse. The devils could take less punishment than Sœur Jeanne in her normal state. Once it took a whole hour of flagellation to dispel certain psychosomatic symptoms brought on by Leviathan; but on most occasions a few minutes of self-punishment were enough. The possessor took flight, and Sœur Jeanne was free to resume the march toward perfection.
It was a tedious march and, for Sœur Jeanne at least, perfection had one grave defect: it was as inconspicuous as those nagging little mortifications prescribed by Father Surin. You were raised to the degree of contemplation, you were honored by private communications from on high. But what was there to show for it? Nothing at all. You had to tell them about the graces you had received, and all they did was to shake their heads or shrug their shoulders. And when you behaved as the blessed Mother Teresa must have behaved, they either roared with laughter or flew into a rage and called you a hypocrite. Something more convincing was needed, something spectacular, something obviously supernatural.
Diabolical miracles were no longer in order; for Sœur Jeanne had ceased to be the queen of the demoniacs and was now aspiring to immediate canonization. The first of her divine miracles took place in February, 1635. One day Isacaaron confessed that three anonymous magicians, two from Loudun, one a Parisian, had come into possession of three consecrated wafers, which they intended to burn. Surin immediately ordered Isacaaron to go and fetch the wafers, which were hidden under a mattress in Paris. Isacaaron disappeared and did not return. Balaam was then commanded to go to his assistance, stubbornly refused, but was finally forced, by the help of Surin’s good angel, to obey. The orders were that the wafers should be produced at the after-dinner exorcism on the following day. At the appointed time, Balaam and Isacaaron made their appearance and, after much resistance and many contortions of the Prioress’s body, announced that the wafers were in a
